This book contains much interesting information. For example, the Talmud (Makkot 10a) states that one learned much Torah from one’s teachers, but more from one’s colleagues, and the most from one’s students. (p. 69).
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I focus only on Hitler’s apparent supportive statements of God and religion my review, and, owing to space limitations, do not discuss his many anti-religious statements and acts (e. g, see p. 130).

Weikart takes a balanced but critical view of the sources that he uses. For instance, when it comes to HITLER'S TABLE TALK and its content that portrays Hitler as an atheist, Weikart points out that the accepted Picker and Jochmann German-language editions show Hitler to be as anti-Christian as do the veracity-challenged editions. (p. 282). When it comes to Hermann Rauschning, Richard Weikart is willing to tentatively accept many of Rauschning's statements on Hitler. (pp. 283-284; See also p. 380).
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This work is mostly about the internal affairs of Jewish communities in Europe. Owing to its exhaustive detail, I focus on a number of items relevant to Jewish-gentile relations. [My review is based on the 1993 hardback edition, by Jacob Katz and Bernard Dov Cooperman.]
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Reciprocity of Jewish-Christian Religious
HostilitiesUsually, all we hear is that Christians thought of Jews as responsible for deicide. Throughout this book, Horowitz makes it clear that Jews had just as much religiously-motivated animosity against Christians as Christians did against Jews. Horowitz paints the former as a defensive reaction of Jews against Christian persecution. Yet it becomes obvious from reading his book that such acts were more or less across-the-board. They occurred in places and times when Jews were not undergoing persecution, and moreover these acts were often very overt and provocative in nature.
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Brian Horowitz discusses Lev Levanda (1835-1888), a leading advocate of the Russification of Poland's erstwhile Jews, and the way that he felt ambivalent towards Poland. Perhaps while not intending to, Horowitz demonstrates that Jewish attitudes towards Poland (and Russia) were governed primarily by self-interest, not stable loyalties. He writes, (quote) Levanda was not alone in siding with Russia. Many Jews in the 1840s and 1850s saw an opportunity for social advancement in the Russian educational system and little room for social mobility within Polish culture. (unquote)(p. 281).
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jewish Communists Were Jews. Has Unexpected Insights into Polish-Jewish Relations.Much of this work overlaps that found in Kevin MacDonald’s earlier books, especially CULTURE OF CRITIQUE and UNDERSTANDING JEWISH INFLUENCE. [Please see all my reviews of MacDonald’s works.] He maintains his view of Jewish-GOYISH conflicts as evolutionarily-driven ones. Towards the end of this book, MacDonald seems to be advocating a mild form of white nationalism.>>more...